A Word of Advice

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Syekh al-Islam Ibnu Taimiyah berkata: ”setelah Al-Auza’i, tidak ada orang yang masuk ke negeri Syam yang lebih mapan di bidang fikih melebihi Al-Muwaffaq”. Ibnu Ash-Shalah berkata: ”Saya tidak pernah melihat orang sealim seperti Al-Muwaffaq”. Imam Adz-Dzahabi berkata: "Dia termasuk salah seorang dari para imam yang ternama dan pengarang beberapa kitab." [2] Ibnu Katsir berkata:"Dia adalah syekh al-Islam, seorang Imam yang alim dan pandai, tidak ada orang di zamannya dan juga zaman sebelumnya dalam waktu yang berdekatan yang lebih faqih dari dia." Jihad against the leaders of oppression and innovation is of three kinds: jihad with one’s hand (i.e., physical jihad, fighting) if one is able. If that is not possible, then it should be with one’s tongue (i.e., by speaking out). If that is not possible, then it should be with one’s heart (i.e., by hating the evil and feeling that it is wrong). Shaykh al-Islam, an imaam an ‘aalim, proficient, there was not found in his era nor before it by a long span of time, anyone possessing more fiqh – understanding of the religion – than him." Finally, this paper contributes to the literature on the economics of religion which is still nascent compared to other fields of economic research. While most early research in the economics of religion explores the incentives that individuals might have to hold religious beliefs ( Ekelund et al., 2002), recent research focuses quite heavily on the socioeconomic consequences of religion. Economic studies of religion show the role that “spiritual capital” may play in influencing human behaviors by affecting their beliefs and actions ( Iyer, 2016).

Sheikh ‘Abd al-`Aziz ibn Baz said: “We have previously explained on more than one occasion that jihad is fard kifayah, not fard ‘ayn. All Muslims are enjoined to support their brothers with their selves (i.e., physically, by joining them), or with money, weapons, da`wah and advice. If enough of them go out (to fight), the rest are freed from sin; but if none of them do that, then all of them are sinners. In this treatise, the author gathers over 200 narrations from the Prophet, his Companions and the pious predecessors on the virtue and obligation of acting upon knowledge. Thus the work serves as an inspiration and encouragement to the readers, guiding them to transfer whatever knowledge they gain of Islaam into good deeds and righteous actions. You will find this book filled with beautiful admonitions and golden words of advice from our righteous predecessors, inciting us to acquire knowledge and to then put it into practice by way of acts of worship. Collective action problems in economic and social life arise when individuals who will be better off cooperating fail to do so due to conflicting private interests which inhibit effective joint action ( Allison et al., 1996; Brown et al., 2018; Friedberg, 2012). These problems can involve very large groups that cut across national boundaries, or relatively small ones such as families ( Cronk et al., 2002; Sethi, 2010). As I said before, I care about consistency and accurate representation. Thus, in this article, I will show, insha’Allah, that when we look at Ibn Qudama’s multiple writings, it becomes quite clear that he belonged to the group that does tafwid in both modality and meaning. Ibn Qudama on TafwidHe had a lot of students and from the more famous of them were Shihaab ad-Deen Aboo Shaamah al-Maqdisee – d. 665 H. – and al-Haafidh Zakee ad-Deen Aboo Muhammad al-Mundhiree – d. 656 H. – and others (of them): Di masa ia dilahirkan tentara salib menguasai Baitul Maqdis dan daerah sekitarnya. Karenanya, ayahnya, Abul Abbas Ahmad Bin Muhammad Ibnu Qudamah, tulang punggung keluarga dari pohon nasab yang baik ini hijrah bersama keluarganya ke Damaskus dengan kedua anaknya, Abu Umar dan Muwaffaquddin, juga saudara sepupu mereka, Abdul Ghani al-Maqdisi, sekitar tahun 551 H (Al-Hafidz Dhiya’uddin mempunyai sebuah kitab tentang sebab hijrahnya pendududk Baitul Maqdis ke Damaskus). As for why the Salafis like Ibn Qayyim (Allah have mercy upon him), it is probably because he is a scholar that the people they do not like (the vast majority of the scholars of Ahl Al-Sunnah) have virtually left these two scholars alone and have said many negative things about them–some justified, some perhaps not. But you should be aware that what the Salafis relate from these two people is not always complete. Ibn Taymiyyah and Ibn Qayyim (Allah have mercy upon them both) were two of the great supporters of taswwuf, something that very few Salafis seem comfortable with. Jihad is not restricted to fighting aggressive forces. Rather, there are various kinds that most of people are not aware of. For example, striving against the evil desires of the soul is a kind of jihad that every Muslim should carry out. a. Striving to learn the teachings of Islam without which one cannot attain success and happiness in this world or in the Hereafter. If this is missing, then one is doomed to misery in this world and in the Hereafter.

Conflicting interests can inhibit effective joint action and consequently lead to collective action problems like free riding. The free-rider problem has been used to justify many kinds of government intervention including the subsidization or public provision of healthcare, public policy to stimulate saving and investment, and compulsory transfers of income through the tax system. If you desire to build a close connection with your Lord, gain His pleasure, increase your love for Him, or to draw near to Him then this text is vital for you. This work will not only change your perspective on worship, but it will enrich your soul towards being an obedient servant of Allah and give you a spiritual uplift that your soul needs. Second, the idea of waging physical jihad against the disbelievers went through a number of stages, depending on the state in which the Muslim Ummah was. Ibn al-Qayyim (may Allah have mercy on him) said:The two groups agree that tafwid is true when it comes to the modality of Allah’s Attributes, however, they disagree if it applies to the meaning as well. For example, should we accept the literal meanings of the Attributes according to their lexical meanings in the Arabic language? If so, then it means Allah has a Hand, because the meaning of the Arabic word “hand” ( yad) was known, but without assuming that Allah’s Hand is comparable to a human hand, or asking how. This is an ongoing long debate between the two groups. However, we’re not interested in this debate here. We want to know which side was Ibn Qudama on because both groups claim him as their own. He went to Damascus with his family when he was ten years old, he read the Qur’an, and he memorized the Mukhtasar (Summary / Compendium) (of) al-Khiraqee.

And they (the Salaf) knew that the One who spoke them (Allah) was truthful without doubt, so they believed Him. And they did not know the reality of their meanings [i.e. the Attributes], so they were silent about what they did not know. The later and the earlier ones adhered to this. Thus, they strongly advised one another of good obedience and stopping where their formers stopped. And they warned from exceeding their bounds and diverging from their [i.e. the Salaf’s] path. Furthermore, they elucidated their methodology and doctrinal positions. We hope to Allah that He makes us from the ones who followed them in explaining what they explained and following the path that they traverse.” Abridged translation of the Introduction and four chapters from Ibn al-Jawzee's classical work Talbees Iblees Voluntary charity has two features that can lead to free riding: the possibility of private gain and asymmetric information between charity givers. Free riding becomes progressively more likely as the size of the group, and hence the difficulty of monitoring the others, increases. Moreover, the larger the group, the more difficult it is to coordinate expectations and effective communication between individuals. We all need to remember the two basic principles that we were supposed to get drilled into our heads that first hear we sat in lessons with our mashayakh Al-Ghazzali (1 January 2010). The Alchemy of Happiness. Cosimo, Inc. ISBN 9781616405014– via Google Books.The free-riding problem in collective action arises when an individual's interest conflicts with society's interest and information is asymmetric. This is especially true in voluntary charity contributions when a group is expected to reach a target amount or when each individual is expected to pay according to his or her capacity. A voluntary charity thus has two features that can lead to free riding. First, some charity givers can shirk from their moral responsibility and give less than they are supposed to. The second feature is the hidden or asymmetric information between charity givers. While a charity giver is fully informed as to how much he or she can afford to donate, the other donors have no information about this fact. d. Striving to bear patiently the difficulties involved in calling people to Allah and the insults of people, bearing all that for the sake of Allah. Jihad an-nafs (jihad against one’s self) and jihad ash-Shaytan (jihad against Satan) are obligatory upon everyone who is accountable. Jihad against the munafiqin (hypocrites), kuffar (disbelievers) and leaders of oppression and innovation is obligatory upon the community as a whole. Physical jihad (i.e., fighting) against the kuffar may become an individual obligation upon everyone who is able to do it in certain circumstances, which will be described below. Muslims have been enjoined to give their zakat with the same sense of earnestness and devotion in which they observe their prayer. Zakat, hence, has been mentioned in many verses in the Qur'an in close connection with salah (the five daily prayers). Accordingly, whoever does not believe that zakat is obligatory is a kafir (infidel) according to the consensus of Muslims [12].

Although zakat has a social and economic significance, the primary motive of zakat is religious and spiritual ( Imam Muslim 875, Book 5). From a social point of view, zakat awakens in Man the sense of brotherhood with less fortunate members of society and stirs his moral conscience to make sacrifice for their sake ( Imam Muslim 875, Book 5). However, from the economic point of view, zakat plays a key role in discouraging the hoarding of wealth and its concentration in the hands of the rich in a society. Zakat thus helps the steady and constant flow of wealth from the rich to the poor to ameliorate their hard lot and enable them to stand on their own legs by providing purchasing power. In this way, zakat helps the poor become a part of their economy and gradually transforms their status from zakat recipients to zakat givers. For more elaboration on the point, we cite the following fatwa issued by Sheikh Muhammad bn Salih Al-Munajjid, in which he said: The major sins are those acts which have been forbidden by Allah in the Quran and by His Messenger (SAW) in the Sunnah (practise of the Prophet), and which have been made clear by the actions of of the first righteous generation of Muslims, the Companions of the Prophet (SAW) He was pious, ascetic, God-fearing, consequently he had dignity, and he possessed tolerance and leniency, and all of his time he was preoccupied with knowledge and action, he would counter disputes with arguments and proofs/evidences, he would not become enraged or aroused, while his opponents would scream and become angry.

Abstract

The Author Muhammad bin Ahmad bin `Uthman bin Qaymaz at Turkamani, Shams al-Din al-Dimashqi al-Dhahabi al-Shafi`i (673-748 AH), the imam, Shaykh al-Islam, head of hadith masters, critic and expert examiner of the hadith, encyclopedic historian and biographer, and foremost authority in the canonical readings of the Qur'an. Born in Damascus where his family lived from the time of his grandfather `Uthman, he sometimes identified himself as Ibn al-Dhahabi - son of the goldsmith - in reference to his father's profession. Then he was commanded to fight those who fought him, and to refrain from fighting those who left him alone and did not fight him. And also due to their statement (We have believed in it) proves this is a type of tafwid and submission to something that they did not know its meaning.” Zakat is one of the five pillars of Islam [5]. In Arabic, zakat means growth and purification. In a religious context, zakat refers to the spending of wealth for the sake of Allah [6] ( ) [7] to purify a believer's heart of the love of material wealth. According to the Qur'an (100:8), Man is an avid lover of wealth, therefore, giving zakat is an affirmation that a believer is fully prepared to sacrifice everything for Allah's sake and that nothing is dearer to him or her in life than the love of the Almighty.